1 Kings 13:8
But the man of God replied, "If you were to give me half your possessions, I still would not go with you, nor would I eat bread or drink water in this place.
But the man of God replied
The "man of God" is a term used throughout the Old Testament to describe a prophet or someone who speaks on behalf of God. In this context, it refers to a prophet sent from Judah to Bethel to deliver a message against King Jeroboam's idolatrous altar. This phrase emphasizes the authority and divine commission of the prophet, highlighting his role as a messenger of God's will.

If you were to give me half your possessions
This phrase underscores the prophet's commitment to God's command over any material gain. It reflects a common biblical theme where true servants of God prioritize obedience over wealth, reminiscent of Balaam's declaration in Numbers 22:18, where he refuses to curse Israel for any amount of money. It also foreshadows Jesus' teaching in Matthew 6:24 about serving God rather than money.

I still would not go with you
The prophet's refusal to accompany the king or his emissaries signifies his adherence to God's specific instructions. This steadfastness is a testament to his integrity and dedication to God's word, similar to the resolve shown by Daniel and his friends in Daniel 1:8, who refused to defile themselves with the king's food and drink.

nor would I eat bread or drink water in this place
Eating and drinking in the ancient Near Eastern culture often symbolized fellowship and agreement. By refusing to partake in a meal, the prophet distances himself from the idolatrous practices of Bethel, maintaining his purity and separation from sin. This act of abstinence is akin to the Nazarite vow of separation and dedication to God, as seen in Numbers 6:1-21. It also prefigures Jesus' own separation from sin and His call for His followers to be in the world but not of it (John 17:14-16).

Persons / Places / Events
1. The Man of God
A prophet sent by God from Judah to Bethel to deliver a message against the altar King Jeroboam had set up.

2. King Jeroboam
The first king of the northern kingdom of Israel, who led Israel into idolatry by setting up golden calves in Bethel and Dan.

3. Bethel
A significant religious site in the northern kingdom where Jeroboam established one of his golden calves, leading Israel into sin.

4. The Altar
The altar at Bethel, which was a focal point of idolatrous worship established by Jeroboam.

5. The Divine Command
The instruction given by God to the man of God not to eat bread or drink water in Bethel, symbolizing separation from idolatry and disobedience.
Teaching Points
Obedience to God's Command
The man of God's refusal to eat or drink in Bethel underscores the importance of adhering strictly to God's instructions, even when faced with tempting offers.

Separation from Idolatry
By not partaking in the king's hospitality, the man of God demonstrates the need for believers to separate themselves from practices and environments that lead to idolatry.

Integrity in the Face of Temptation
The man of God's steadfastness serves as a model for maintaining integrity and faithfulness to God's word, even when pressured by authority figures.

The Cost of Discipleship
The passage illustrates that following God's commands may require personal sacrifice and the rejection of worldly benefits.

The Danger of Compromise
The account warns against compromising one's faith and obedience to God for the sake of comfort or acceptance.
Bible Study Questions
1. What can we learn from the man of God's response to King Jeroboam about the importance of obedience to God's commands?

2. How does the man of God's refusal to eat or drink in Bethel serve as a model for Christians today in avoiding idolatry?

3. In what ways does this passage challenge us to maintain our integrity and faithfulness to God in the face of worldly temptations?

4. How does the man of God's experience relate to Jesus' response to temptation in the wilderness, and what lessons can we draw from this parallel?

5. What are some modern-day situations where Christians might face similar temptations to compromise their faith, and how can this passage guide our responses?
Connections to Other Scriptures
1 Samuel 15:22-23
This passage highlights the importance of obedience over sacrifice, similar to the man of God's refusal to disobey God's command despite the king's offer.

Matthew 4:8-10
Jesus' refusal of Satan's offer of worldly power parallels the man of God's rejection of the king's offer, emphasizing obedience to God over worldly gain.

Hebrews 11:24-26
Moses' choice to suffer with God's people rather than enjoy the fleeting pleasures of sin reflects the man of God's decision to obey God rather than accept the king's hospitality.
The Pretensions of Error Deepen its ShameJ. Urquhart 1 Kings 13:1-10
The Man of GodJ.A. Macdonald 1 Kings 13:7-10
People
David, Jeroboam, Josiah
Places
Bethel, Samaria
Topics
Bread, Drink, Eat, Half, Possessions, Wilt
Dictionary of Bible Themes
1 Kings 13:8

     5318   fraud

1 Kings 13:6-22

     4293   water

1 Kings 13:7-8

     5501   reward, human

1 Kings 13:7-22

     4418   bread

1 Kings 13:8-9

     8430   fasting, nature of

Library
Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above ([4138]Q[28], A[1], ad 1,2). Therefore it seems that Christ was not descended from David. Objection 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore,
Saint Thomas Aquinas—Summa Theologica

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed
St. Augustine—On Care to Be Had for the Dead.

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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